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molecule entities, and then de-domain the gender coding of men and women in “sex” discourse. It is common recognized that human bodies possess two common forms that we name as male and female, and which all cultures relate with particular ideas of what is masculine and what is feminine. Cultures have operated on the premise of gender being a binary system all through human  history;  nonetheless,  nowadays  we  are  well  conscious  that  human  bodies  can  have varieties of sexual markers, which make the division of each person into a category that is either male or female exceedingly problematic. Since the Middle Ages, feminists in Western culture have  debated  whether  gender  is  biological,  God-given,  or  otherwise  innate,  universal,  and unchangeable, or a social construct that can be changed. From a post-structuralist perspective, gender consists of sets of cultural signifiers that are associated with the signified of a peculiarly sexed  body.  Every  single  culture  that  recognizes  sexual  dimorphism  accordingly  produces cultural  categories  of  masculine  and  feminine.  Lipstick  and  high  heels  are  symbols  that apparently  refer  to  a  female  body,  while  a  moustache  and  a  hard  hat  that  are  transparently amount to a male body in Western culture. These signifiers, on the other hand, are mutable and subjective,  since  what  constitutes  “feminine”  and  “masculine”  varies  over  time  and  through cultural movements. The mutability of gender allows for much play, as in cross-dressing one’s gender expression can change from minute to minute, and from circumstance to circumstance, instead of being a fundamentally steady and basic respects of one’s identity. 

Conclusion

Major Findings

Angela Carter in her representative three novels The Passion of New Eve, Nights at the Circus and Wise Children forms her feminine mysticism. This thesis points out the ideological source  of  Carter’s  feminine  mysticism:  religious  consciousness  of  mysticism,  liberation thoughts  of  feminist  movements  and  cultural  concept  of  female  mythology.  Religious consciousness of feminine mysticism refers to religious consciousness of mysticism offered by William James, feminine theology represented by Elizabeth Schussler Fiorenza and feminine mysticism of Christianity represented by Hildegard von Bingen. Liberating thought of feminist movements involves the second-wave feminism and the third-wave feminism, both of which give birth to Simone de Beauvoir’s existentialist feminism, Judith Butler’s gender performance and  Hélène  Cixous’  proposal  of  feminine  writing.  Cultural  concept  of  female  mythology  is focused on myths, especially traditional female myths. Carter presents her feminine mysticism in  The  Passion  of  本论文由英语论文网提供整理，提供论文代写，英语论文代写，代写论文，代写英语论文，代写留学生论文，代写英文论文，留学生论文代写相关核心关键词搜索。